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Mortuary Caves and the Dammar Trade in the Towuti￢ﾀﾓrouta Region, Sulawesi, in an Island Southeast Asian Context

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Mortuary Caves and the Dammar Trade in the Towuti￢ﾀﾓrouta Region, Sulawesi, in an Island Southeast Asian Context Mortuary Caves and the Dammar Trade in the Towuti–Routa Region, Sulawesi, in an Island Southeast Asian Context David Bulbeck, Fadhila Arifin Aziz, Sue O’connor, Ambra Calo, Jack N. Fenner, Ben Marwick, Jim Feathers, Rachel Wood, Dyah Prastiningtyas Asian Perspectives, Volume 55, Number 2, 2016, pp. 148-183 (Article) Published by University of Hawai'i Press DOI: https://doi.org/10.1353/asi.2016.0017 For additional information about this article https://muse.jhu.edu/article/645610 Access provided by University of Washington @ Seattle (24 Jan 2018 05:56 GMT) Mortuary Caves and the Dammar Trade in the Towuti–Routa Region, Sulawesi, in an Island Southeast Asian Context D AVID BULBECk, FADHILA ARIFIN AzIz, SUE O’CONNOR, AMBRA CALO, JACk N. FENNER, BEN Marwick, JIM FEAtHERS, Rachel WOOD, AND DyAH PRAStININgtyAS introduction This article describes the sequence of mortuary practices and associated funer­ ary items in the towuti–Routa region of Sulawesi during the first and second mil­ lennia a.d. in the context of the broad chronology of similar customs docu mented elsewhere across Island Southeast Asia (ISEA). In particular, the mortuary sequence in towuti–Routa is compared with sequences spanning the centuries a.d. in Old Luwu to the immediate west. trade in dammar gum, which was used to coat mortuary vessels, was an economic mainstay in Old Luwu and towuti–Routa at the time of European contact. Dammar gum is investigated for its potential role in financing the import of exotic goods, underpinning regional networks that facilitated the spread of mortuary traditions, and promoting the development of a chiefly social organization. towuti–Routa includes the land bordering Lake towuti in South Sulawesi Prov­ ince and the Routa regency including the Walandawe district in Southeast Sulawesi Province (Fig. 1). the two dominant geological formations in the area are a sinusoidal member of Cretaceous ultramafics and a calcilutite limestone member that includes steep karsts. Lake towuti is Sulawesi’s largest lake and the most ecologically diverse of the Malili system lakes, which extend north to Lake Matano. the southern watershed David Bulbeck is a Visiting Fellow in the Department of Archaeology and Natural History, the Australian National University. Fadhila Arifin Aziz is a Research Fellow in the Department of Prehistory, National Research Center of Archaeology, Jakarta, Indonesia. Sue O’Connor is Distinguished Professor in the Department of Archaeology and Natural History, the Australian National University. Ambra Calo is a Discovery Early Career Researcher in the Department of Archaeology and Natural History, the Austra­ lian National University. Jack N. Fenner is a Research Fellow in the Department of Archaeology and Natural History, the Australian National University. Ben Marwick is a Senior Research Fellow in the Centre for Archaeological Science, University of Wollongong, Australia and an Associate Professor in Anthropology Department at the University of Washington, Seattle. Jim Feathers is Director of the Luminescence Dating Laboratory, University of Washington, Seattle. Rachel Wood is a Discovery Early Career Researcher at the Radiocarbon Facility, Research School of Earth Sciences, the Australian National University. Dyah Prastiningtyas is a Research Associate at the Center for Prehistory and Austro­ nesian Studies, Jakarta, Indonesia. Asian Perspectives, V ol. 55, No. 2 © 2016 by the University of Hawai‘i Press. bulbeck et al. mortuary caves and the dammar trade 149 Fig. 1. Central Sulawesi and Western Sulawesi sites and other places mentioned in the text. of the Malili system lies about 20 km south of Lake towuti. the dissected terrain south of the watershed is drained by southward­trending rivers, including the Waki and the Wiwirano. Land cleared for settlement and gardens flanking the waterways give way to forest cover on the slopes and ridges. the fertility of the soils is generally poor, especially at the ultramafic outcrops, but the warm temperatures and abundant year­round rainfall sustain diverse forests that include dammar­yielding dipterocarps (O’Connor et al. 2014). towuti–Routa is the focus of an archaeological project titled “the Archaeology of Sulawesi: A Strategic Island for Understanding Modern Human Colonization and Interactions Across our Region.”1 the two periods covered by datable archaeological traces at towuti–Routa are the pre­pottery ( pre­Neolithic) period from the terminal Pleistocene to about 1500 b.c. (Aplin et al. 2016) and the Palaeometallic to historic al period, represented by mortuary and habitation remains dating to the centuries a.d. 150 asian perspectives . 2016 . 55(2) Findings from the latter period can be compared with those examined for the “Origins of Complex Society in South Sulawesi” (OXIS) project, which investigated the evolving iron industry during Palaeometallic and historical times in Old Luwu between Lake Matano and the historical city of Palopo ( Bulbeck and Caldwell 2000).2 the ethnohistorically spoken languages of the general region represent two “stocks” within the Malayo­Polynesian branch of Austronesian. the three main divisions of the Bungku­tolaki stock overlap at towuti–Routa, including Bungku dialects to the east, tolaki dialects to the south, and Padoe, a Mori language, to the west (Mead 1999). Mori dialects are also spoken in the northern reaches of Old Luwu, whereas the Luwuq, Lemolang, and Bugis languages to the southwest belong to the South Sulawesi stock (Friberg and Laskowske 1989). Like other islands of the eastern archipelago, Sulawesi was largely unaffected by Hindu­Buddhism and was visited by Europeans before Islam had made a large­scale impact on local beliefs. As described in a variety of sixteenth­ to twentieth­century European sources, there was widespread belief that spirits of people’s ancestors dwell­ ing in a nonmaterial realm continued to nurture their living descendants. guided by community protocols, deceased community members received mortuary treatment suitable to prepare them for their appropriate station in the afterlife and support their capacity to wield influence in the realm of the ancestors. this general perspective on indigenous Malayo­Polynesian “ancestor worship” has been employed for interpreting a range of mortuary assemblages, including those thought to have a direct historical relationship with the assemblages of societies recorded by early European visitors ( Bougas 2007; Harrisson 1990; Junker 2001) and those whose association with ethno­ graphically recorded groups is unclear ( Bulbeck 2001; tillotson 1989). Archaeologists studying Neolithic (associated with pottery but no metals) and Palaeometallic mortuary assemblages dating between c. 3500 and 1000 years ago in ISEA, have generally sought evidence for cultural interconnections based either on mortuary practice details or associated material culture such as pottery decorations. the geographic scope of the posited interconnections can be local, as with the inves­ tigations in highland Sumatra ( Bonatz 2012), or regional, such as Bellwood’s (1988) comparison of mortuary remains from Sabah, the central Philippines, and the Sangihe Sea. Some comparisons have ventured farther across ISEA to adjacent south­ ern coastal Vietnam, where Malayo­Polynesian (Chamic) languages are also spoken. Examples include Solheim’s (1964) recognition of a Sa Huynh–kalanay tradition of decorated mortuary pottery and Bellwood’s (1997) proposal that the use of earthen­ ware jars as mortuary containers (“jar burials”) was a tradition independently devel­ oped and maintained by Malayo­Polynesian speakers. Our study of the towuti–Routa mortuary archaeology follows a different approach by emphasizing the primacy of local factors rather than the role of external influ­ ences. For instance, we note an inverse relationship between whether a mortuary practice is documented widely across towuti–Routa and whether it can be plausibly linked to external influence t( able 1). We further propose that the uptake of a mortu­ ary practice reflects its suitability as a localized material expression of ancestor worship in the context of local communities’ technological skills and access to exotic goods. Finally, our investigations register an early ( Palaeometallic) exploitation of the region’s abundant dammar resources, but suggest that the development of a systematic dammar trade was essentially confined to the historical period. bulbeck et al. mortuary caves and the dammar trade 151 Table 1. Summary of Three Mortuary Practices Documented for Towuti–Routa documented duration and plausible external practice extent geographically closest match influence Secondary disposal c. a.d. 1500– Large mortuary jars (earthenware, None found (the of remains of 1900, across undated) on the Rukuo and Rukuo/Anawai deceased on cave towuti–Routa Anawai cave surfaces, jars and towuti– floors, including Matarombeo Massif, Southeast Routa remains aristocrats in large Sulawesi (Fage 2014) could represent imported jars the same tradition) Secondary burial of c. a.d. 1000, at a Large earthenware burial jars Old Luwu multiple persons in single site (contents not preserved) dating large earthenware to first millennium a.d. at jar Sabbang Loang, Old Luwu Extended inhumation c. a.d. 300–1100, Fourteenth–seventeenth century None clear at 3 towuti– a.d. burial tradition of Makassar Routa sites speakers, southwest Sulawesi ethnohistory of the towuti–routa study region In 1911, Berlin zoologist Albert grubauer arrived in Macassar (now Makassar),
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